allayed their misgivings with what was right and said, “Had I known beforehand what I know now, I would not have driven the sacrificial animals that are preventing me from ending my ihram; I would have exited ihram along with you.” Their souls were satisfied and their hearts put at ease.

ʿĀʾishah began menstruating shortly before their entry into Mecca, so she became a qārinah (one who combines ʿUmrah with Hajj under a single ihram), for her menses barred her from circumambulating the House. She performed every rite except tawaf and saʿy.

When she later became pure and performed the tawaf of her Hajj, she felt troubled, because most of the Companions—including the Prophet’s wives—had carried out the rites of an independent ʿUmrah as well as those of Hajj, whereas her ʿUmrah had been absorbed into her Hajj. She said, “Messenger of Allah, you will return with both Hajj and ʿUmrah while I return with only Hajj!”

He reassured her and instructed her brother ʿAbd al-Raḥmān to take her to Tanʿīm, whereupon she performed an ʿUmrah after completing the Hajj.

Points derived from the hadith
1- The Prophet ﷺ entered ihram while driving the sacrificial animals; this is the superior and most complete way.
2- It is permissible not to drive an animal, for most of the Companions did not do so. The Prophet’s later wish that he had not driven one—and the reason for that—will be discussed, Allah willing.
3- The juristic insight of ʿAlī (may Allah ennoble his face): when he was unsure which rite was best, he linked his ihram to that of the Prophet ﷺ.
4- It is permissible to attach one’s ihram to another person’s ihram.
5- The Prophet ﷺ ordered those Companions who had not brought sacrificial animals to dissolve their Hajj and convert it into ʿUmrah. When they had finished the rites of ʿUmrah they were to exit ihram, then enter ihram anew for Hajj. The obligation implied by that command and the scholarly debate over it will be examined later, Allah willing.
6- Whoever has driven a sacrificial animal is thereby prevented from ending ihram and must remain in it, as the Prophet ﷺ did.
7- The use of emphatic language is permissible when it serves to clarify facts and make matters plain.
8- The Prophet ﷺ wished that he had not driven the animal and that he had converted his Hajj into ʿUmrah; this was his final position on the issue.
9- It is permissible to wish for missed opportunities when they pertain to religious benefit, for such wishing is a desire for good and regret over its loss—it is a form of repentance.
10- A menstruating woman may perform all the rites except tawaf around the House, which is forbidden either because ritual purity is a condition for tawaf or to prevent the mosque from being soiled.
11- One of the conditions for saʿy is that it follow a tawaf that is part of the rites; therefore a menstruating woman’s saʿy is not valid.